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Pre-Islamic Arab Religion in Islam: Difference between revisions
Pre-Islamic Arab Religion in Islam (view source)
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{{Quote| {{Bukhari|1|3|128}}|Narrated Aswad: Ibn Az-Zubair said to me, "Aisha used to tell you secretly a number of things. What did she tell you about the Ka'ba?" I replied, "She told me that once the Prophet said, 'O 'Aisha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka'ba and would have made two doors in it; one for entrance and the other for exit." Later on Ibn Az-Zubair did the same.}} | {{Quote| {{Bukhari|1|3|128}}|Narrated Aswad: Ibn Az-Zubair said to me, "Aisha used to tell you secretly a number of things. What did she tell you about the Ka'ba?" I replied, "She told me that once the Prophet said, 'O 'Aisha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka'ba and would have made two doors in it; one for entrance and the other for exit." Later on Ibn Az-Zubair did the same.}} | ||
==Veneration of the Black-stone== | == Ḥajj (pilgrimage) == | ||
=== Religious language === | |||
Islamic scholar Peter Webb (2023) notes that Qur'anic religious language is found in pre-Islamic poetry such as ''muʿtamir'', formed from the same root as the Muslim ''ʿumrah'', to describe a pilgrim, and several pre-Islamic poets invoke the word ''ḥijaj'' (lit. ‘pilgrimages’, a plural of ''ḥijjah'') to express the concept of ‘years’, especially ‘years gone by’.''ʿUmrah/muʿtamir'', to Webb's knowledge, do not appear as terms for reckoning time in poetry, whereas that metaphorical aspect attaches to ''ḥijaj'' alone, suggesting that ''ḥajj'' likely did connote an annually-occurring pilgrimage (while ''ʿumrah'' did not), and that a regular pattern of annual pilgrimages known as hajjes was sufficiently well-established to enable the term ‘pilgrimage’ to serve as a metaphor for the passage of time itself.<ref>Webb, Peter. "''The Hajj Before Muhammad: The Early Evidence in Poetry and Hadith"'' Millennium, vol. 20, no. 1, 2023, pp. 33-63. https://doi.org/10.1515/mill-2023-0004. ''pp. 37 - 38''</ref> Several pre-Islamic poets refer to the Hajj sacrifice animals in precisely the same term as the Qur’an’s ''hady'', which suggests more continuity than change.<ref>Ibid. pp. 47</ref> | |||
=== Tawaf between Safa and Marwa === | |||
Doing Tawaf between Safa and Marwa is an Islamic ritual associated with the pilgrimage to Mecca. Safa and Marwa are two mounts, located at Mecca. This ritual entails Muslims walking frantically between the two mounts, seven times. | |||
{{Quote|{{Quran|2|158}}|Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.}} | |||
According to a hadith in Bukhari, this was originally a pre-Islamic practice, which may explain the phrase "there is no blame upon him" in the above quoted verse. | |||
{{Quote| {{Bukhari|2|26|710}}|Narrated 'Asim: | |||
I asked Anas bin Malik: "Did you use to dislike to perform Tawaf between Safa and Marwa?" He said, "Yes, as it was of the ceremonies of the days of the Pre-lslamic period of ignorance, till Allah revealed: 'Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka'ba, or performs 'Umra, to perform Tawaf between them.' " (2.158)}} | |||
A tradition also exists about Hagar running between these two mounts in search of water until she found the [[Zamzam Well]]. | |||
=== Requirement of Ihram === | |||
Ihram is a state a Muslim enters into for his pilgrimage to Mecca. It involves a series of procedures like ritual washing, wearing 'Ihram garments', etc. The practice of reciting talbiyah (invocations) at the point of entering Ihram goes back to the pre-Islamic Arabs. The early Islamic historian Muqātil b. Sulaymān (d. 150/767) describes 56 such invocations read before Ihram, each tribe having their own.<ref>See this [https://twitter.com/abhistoria/status/1370815386757828614 Twitter.com thread] by Dr Ahab Bdawi - 13 March 2021</ref> | |||
Ihram was according to hadith in Sahih Bukhari originally a pagan requirement for worshiping idols during pre-Islamic times. Muhammad retained this practice for Islam. Muslims assume Ihram to perform the Hajj or Umrah. | |||
{{Quote| {{Bukhari|2|26|706}}|Narrated 'Urwa: I asked 'Aisha : ...But in fact, this divine inspiration was revealed concerning the Ansar who used to assume “Ihram” for worshipping an idol called “Manat” which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihram (for the idol), would consider it not right to perform Tawaf between Safa and Marwa.}} | |||
=== Circumambulation 7 Times === | |||
A few verses in the Quran permits circumambulation around the sacred house, which it states was a command originally given to Abraham at the same place. Circumambulation means to circle around. In Islam, pilgrims do this seven times around the Ka'bah at Mecca. | |||
{{Quote|{{Quran-range|22|26|29}}|And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate. And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass - That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."}} | |||
The historian Robert Hoyland says regarding the same practice in pre-Islamic religion: | |||
{{Quote|Robert Hoyland, ''Arabia and the Arabs: From the Bronze Age to the Coming of Islam'' p. 188|The most common name for such god-stones comes from the Semitic root ''nṣb'', meaning to be stood upright. Other terms reflect different aspects of their use; thus in Nabataean they could be called ''masgida'', meaning a place of prostration, and in pre-Islamic Arab poetry ''dûwâr'', '''object of circumambulation''', commonly occurs.}} | |||
[[File:Kaaba tawaf and hindu marriage.jpg|thumb|260px|right|In the Islamic ritual of [[w:Tawaf|Tawaf]], Muslims go around the Kaaba 7 times. In the Hindu marriage rite of [[w:Satphere|Satphere]], the married couple goes around a fire also 7 times. In both of these rituals, religious phrases are repeated during the circumambulation]]Judaism and Christianity (the religions of those who are considered [[People of the Book]]) do not practice ritual circumambulation to please God. Two of the other major faiths with similar practice are Hinduism and Buddhism (called [https://en.wikipedia.org/wiki/Parikrama Parikrama]). Both of these faiths are accused by traditional Islam of “paganism” and practicing idolatry. | |||
If hadiths are to be believed, Muhammad performed circumambulation around the Ka'bah even before he had cast out the idols therefrom. While such accounts may be doubted, see the end of the introduction sections of the article [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]] regarding early Muslim eyewitness accounts of Judeo-Christian religious icons in the Ka'ba. | |||
== Veneration of the Black-stone == | |||
{{Main|Black Stone}} | {{Main|Black Stone}} | ||
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'Ashura' (i.e. the tenth of Muharram) was a day on which the tribe of Quraish used to fast in the pre-lslamic period of ignorance. The Prophet also used to fast on this day. So when he migrated to Medina, he fasted on it and ordered (the Muslims) to fast on it. When the fasting of Ramadan was enjoined, it became optional for the people to fast or not to fast on the day of Ashura.}} | 'Ashura' (i.e. the tenth of Muharram) was a day on which the tribe of Quraish used to fast in the pre-lslamic period of ignorance. The Prophet also used to fast on this day. So when he migrated to Medina, he fasted on it and ordered (the Muslims) to fast on it. When the fasting of Ramadan was enjoined, it became optional for the people to fast or not to fast on the day of Ashura.}} | ||
== | == Oath verses == | ||
There are many 'oaths' in the Quran often at the start of surahs 'swearing' on something.{{Quote|{{Quran|103|1}}|By the afternoon! <br> | There are many 'oaths' in the Quran often at the start of surahs 'swearing' on something.{{Quote|{{Quran|103|1}}|By the afternoon! <br> | ||
wal-ʿaṣri}}Stewart (2012)<ref>Stewart, Devin J. "''The Mysterious Letters and Other Formal Features of the Qur’ān in Light of Greek and Babylonian Oracular Texts.''" Found in: Reynolds, Gabriel. ''New Perspectives on the Qur'an: The Qur'an in its Historical Context 2 (Routledge Studies in the Qur'an)'' Taylor & Francis. 2012. pp. 323-48.</ref> notes that the oaths at the beginning of many Qur'anic surahs (along with other Qur'anic features) belong to a pre-Islamic oracular tradition tied to soothsaying. These oaths often invoke celestial bodies like the sun, moon, and stars, as well as natural phenomena such as night, day, and specific times. Historically, some of these celestial entities were worshiped as deities, including by the Quraysh tribe. In the Qur'an, however, their predictable regularity is emphasized as a sign of God's control over the universe. The use of oaths referencing specific times of day reflects a continuation of pre-Islamic poetic and oracular conventions. Examples include swearing by the dawn, twilight, morning, and other specific times, as seen in various verses (e.g., {{Quran|92|1-2}}, {{Quran|74|32-34}}, {{Quran|81|18}}, {{Quran|89|1}}, {{Quran|84|15}}). ''[[:en:Huruf_Muqatta'at_(Disjointed_Letters_in_the_Qur'an)|Mysterious letters]] and references to scripture are sometimes combined with an oath, as in Qāf * wa-l-Qurʾāni l-majīd *, “Q. By the Glorious Qurʾān” (Q 50:1); Nūn wa-l-qalami wa-mā yasṭurūn, “N. By the pen and what they record” (Q 68:1); Ḥā mīm wa-l-kitābi l-mubīn, “Ḥ. M. By the clear Book” (43:1–2; 44:1–2).''<ref>Ibid. pp. 339.</ref> He notes on the origin of these kind of oaths in pre-Islamic Arabia. | wal-ʿaṣri}}Stewart (2012)<ref>Stewart, Devin J. "''The Mysterious Letters and Other Formal Features of the Qur’ān in Light of Greek and Babylonian Oracular Texts.''" Found in: Reynolds, Gabriel. ''New Perspectives on the Qur'an: The Qur'an in its Historical Context 2 (Routledge Studies in the Qur'an)'' Taylor & Francis. 2012. pp. 323-48.</ref> notes that the oaths at the beginning of many Qur'anic surahs (along with other Qur'anic features) belong to a pre-Islamic oracular tradition tied to soothsaying. These oaths often invoke celestial bodies like the sun, moon, and stars, as well as natural phenomena such as night, day, and specific times. Historically, some of these celestial entities were worshiped as deities, including by the Quraysh tribe. In the Qur'an, however, their predictable regularity is emphasized as a sign of God's control over the universe. The use of oaths referencing specific times of day reflects a continuation of pre-Islamic poetic and oracular conventions. Examples include swearing by the dawn, twilight, morning, and other specific times, as seen in various verses (e.g., {{Quran|92|1-2}}, {{Quran|74|32-34}}, {{Quran|81|18}}, {{Quran|89|1}}, {{Quran|84|15}}). ''[[:en:Huruf_Muqatta'at_(Disjointed_Letters_in_the_Qur'an)|Mysterious letters]] and references to scripture are sometimes combined with an oath, as in Qāf * wa-l-Qurʾāni l-majīd *, “Q. By the Glorious Qurʾān” (Q 50:1); Nūn wa-l-qalami wa-mā yasṭurūn, “N. By the pen and what they record” (Q 68:1); Ḥā mīm wa-l-kitābi l-mubīn, “Ḥ. M. By the clear Book” (43:1–2; 44:1–2).''<ref>Ibid. pp. 339.</ref> He notes on the origin of these kind of oaths in pre-Islamic Arabia. | ||
{{Quote|Stewart, Devin J. "The Mysterious Letters and Other Formal Features of the Qur’ān in Light of Greek and Babylonian Oracular Texts." New Perspectives on the Qur'an (2012). pp 337-338.|The oaths to the sun, moon, and stars which appear so frequently in the oaths of pre-Islamic and Qurʾānic oracles, as well as the oaths to animals in pre-Islamic oracles, may have developed out of the signs used for divination. For example, the Yemeni soothsayer Saṭīḥ (Rabīʿ b. Rabīʿa b. Masʿūd) supposedly made the following prediction explaining a dream of the Yemeni king Rabīʿa b. Naṣr: aḥlifu bi-mā bayna l-ḥarratayni min ḥanash la-tahbiṭanna arḍakum ul-ḥabash fa-la-yamlikunna mā bayna Abyana ilā Jurash I swear by the snakes in between the two lava fields, that the Ethiopians will descend on your land, and conquer all the territory between Abyan and Jurash<sup>39</sup>... ...Pre-Islamic oracles frequently swore by or referred to animals, as Saṭīḥ’s oracle for Rabīʿa b. Naṣr mentioned above refers to snakes. Similarly, the pronouncements attributed to Musaylimah refer to the wolf, frog, and elephant. <sup>42</sup> This feature of pre-Islamic oracles that resembles Greek usage was for the most part abandoned in the Qurʾān. The opening oaths in al-ʿĀdiyāt (Q 100) appear to be an exception, referring most likely to horses. The opening oath passages in several Sūras which each feature a series of feminine plural participles (Q 37:1–3; 51:1–4; 77:1–4; 79:1–5; 100:1–5) lead one to think that this was a conventional type of oath in pre-Islamic oracular pronouncements. 43 This particular convention remains poorly understood, but such oaths may have originally referred to animals or spirits. }} | {{Quote|Stewart, Devin J. "The Mysterious Letters and Other Formal Features of the Qur’ān in Light of Greek and Babylonian Oracular Texts." New Perspectives on the Qur'an (2012). pp 337-338.|The oaths to the sun, moon, and stars which appear so frequently in the oaths of pre-Islamic and Qurʾānic oracles, as well as the oaths to animals in pre-Islamic oracles, may have developed out of the signs used for divination. For example, the Yemeni soothsayer Saṭīḥ (Rabīʿ b. Rabīʿa b. Masʿūd) supposedly made the following prediction explaining a dream of the Yemeni king Rabīʿa b. Naṣr: aḥlifu bi-mā bayna l-ḥarratayni min ḥanash la-tahbiṭanna arḍakum ul-ḥabash fa-la-yamlikunna mā bayna Abyana ilā Jurash I swear by the snakes in between the two lava fields, that the Ethiopians will descend on your land, and conquer all the territory between Abyan and Jurash<sup>39</sup>... ...Pre-Islamic oracles frequently swore by or referred to animals, as Saṭīḥ’s oracle for Rabīʿa b. Naṣr mentioned above refers to snakes. Similarly, the pronouncements attributed to Musaylimah refer to the wolf, frog, and elephant. <sup>42</sup> This feature of pre-Islamic oracles that resembles Greek usage was for the most part abandoned in the Qurʾān. The opening oaths in al-ʿĀdiyāt (Q 100) appear to be an exception, referring most likely to horses. The opening oath passages in several Sūras which each feature a series of feminine plural participles (Q 37:1–3; 51:1–4; 77:1–4; 79:1–5; 100:1–5) lead one to think that this was a conventional type of oath in pre-Islamic oracular pronouncements. <sup>43</sup> This particular convention remains poorly understood, but such oaths may have originally referred to animals or spirits. }} | ||
==Punishments for Adultery and Theft== | ==Punishments for Adultery and Theft== | ||